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Whatwuzit?: The 1996 Atlanta Summer Olympics Reconsidered

...tooth-rotting dark sugar water that is such a major portion of the world's diet and Atlanta's income. Stuckey's. That's what it reminds me of, the old chain of stores that...

Segregation's New Geography: The Atlanta Metro Region, Race, and the Declining Prospects for Upward Mobility

...roughly half-a-million new suburban black residents number more than two-and-a-half times that for Washington and more than four times that of Chicago.35Frey, Melting Pot Cities and Suburbs. Percent of Greater...

Covid Light and Darkness Alike

...that our worlds never fall apart, in taking the day-to-day for granted. We like to think we know better (“Here today, gone tomorrow,” and all that). Whatever we know doesn’t...

Sapelo Island Flyover

...and well-preserved Native American (Guale) shellring on the northwestern corner of the island gives evidence that humans have experienced Sapelo for at least 4,500 years. The arrival of the Spanish...

End of the Pandemic? A Grassroots Perspective

...the COVID-19 pandemic is the philanthropic and public perception that the conditions for folks have changed enough that mutual aid is not necessary even as we continue to field a...

Kara Walker's Blood Sugar: A Subtlety or the Marvelous Sugar Baby

...worker. Confectionery "is the art of creating sugar-based dessert forms, of subtleties."13"Confectionery," Wikipedia, accessed June 30, 2014, http://en.wikipedia.org/wiki/Confectionery. Exhibit chief curator Nato Thompson explains that subtleties are "sugar sculptures that...

Search Results for VIPREG2024 today 1xbet promo code Panama hat

Whatwuzit?: The 1996 Atlanta Summer Olympics Reconsidered

Segregation's New Geography: The Atlanta Metro Region, Race, and the Declining Prospects for Upward Mobility

Covid Light and Darkness Alike

Sapelo Island Flyover

Men at Home: Imagining Liberation in Colonial and Postcolonial India

References
1.	Louis Althusser uses the phrase "an answer to a question that is nowhere posed" in Althusser, Reading Capital, 29. For an explication of my usage of "fragment," see chapter 2 in Gyanendra Pandey, Routine Violence: Nations, Fragments, Histories (Stanford University Press, 2005). A slightly different articulation appeared in the original version: Gyanendra Pandey, “In Defense of the Fragment: Writing About Hindu-Muslim Riots in India Today,” Representations, no. 37 (1992): 27–55.
2.	I use India and South Asia interchangeably in these pages, since much of the investigation deals with areas in the northern, central, and western regions of the undivided subcontinent, before and after its partition and the establishment of the independent nations of India and Pakistan in 1947 (and the separation of Bangladesh from Pakistan in 1971).
3.	I refer to important scholarly writings on several of these themes in the section titled "Historiography" in chapter one.
4.	Cf. Ranajit Guha, History at the Limit of World-History, (New York: Columbia University Press, 2003).
5.	One might even call it the “extended nuclear family.” The 1935 photograph that appears on the book's cover, marking the wedding of two protagonists whom I center in chapter 4, Hameeda and Akhtar Husain Raipuri, points nicely to the paradoxical character of this modern South Asian family. The bride and groom are tucked away on the extreme right-hand side of the gathering, the bride sitting in the middle row, the groom standing behind her. The photo of the “Khandan” (or extended Omar family), taken in front of the bride’s parents’ home, built by her police-officer father Zafar Omar, is dominated by the elders. The bride’s mother and father are seated next to her in the middle row, on her right, and the oldest “elders,” Zafar Omar’s mother and father, are placed at the center of the assembly.’
6.	Shivrani Premchand, Premchand: Ghar Mein (Nayee Kitab Prakashan, 2009).
7.	Madan, Premchand, 20.
8.	Baby Kamble, The Prisons We Broke, trans. Maya Pandit (Orient Black Swan, 2018). Original text published in 1986. Dalit is the name that Dalit activists give to the depressed castes and classes formerly known as Untouchables.
9.	Kamble, Prisons We Broke, 147, 155, 156.
10.	One scholar makes the point about the crisscrossing axes that determine gender power in South Asian homes as follows: a woman's place depends on "the status of her husband, her possession of sons, her fertility, looks, health and capacity for domestic labour. The middle-aged mother of grown-up sons could be a powerful matriarch and elderly mothers-in-law could command and oppress young [daughters-in-law]." Tanika Sarkar, Hindu Wife, Hindu Nation: Community, Religion, and Cultural Nationalism (University of Michigan Press, 2001), 21.
11.	It is worth noting that this applied to Baby Kamble's husband: an unemployed young man in a house full of elders, whose enterprising wife (Baby Kamble) comes up with an idea that allows him to contribute to the family's income, he is still someone from whom she has to hide her writing for twenty years.
12.	Another term that may well come from the same root (route?) is nivri in Kutchi, which refers to girls or young women sitting around idling, as a young bride might be allowed to do briefly! I am grateful to Sabrina Datoo for drawing my attention to this term and its meaning.